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Wednesday, November 16, 2016

Pope Paul 6th/ Saul Alinsky Connection...

An Intriguing Scenario

Prof. Remi Amelunxen

There was a paradoxical relationship among three men, Saul David
Alinsky, Jacques Maritain and the Archbishop of Milan Giovanni Battista
Montini who became Paul VI. Before describing their interrelationship, a
short biography of each of the three will be presented. Alinsky, a radical Marxist

Alinsky, revolutionary to the core

Saul David Alinsky, a Russian Jew, was born in 1909 and died in 1972. He
was a dedicated Marxist who helped establish the political tactics of
subversion that characterized the 1960s in this country.

In the Alinsky paradigm, organizing is a euphemism for revolution, with
the objective that any “oppressed” group of the population should
acquire power by radically transforming the social and economic
structure of the U.S.

As a subtle revolutionary he avoided flaunting bloody radicalism, as set out in his infamous book Rules for Radicals.
Instead, for the victory of Marxism he recommended infiltration of
churches, unions and political parties to transform them from within.
His aim was to ultimately crush the Establishment and install Socialism.

Maritain and his integral humanism

Jacques Maritain, a French Catholic philosopher, was born in in 1882 and
died in 1973. He was a Protestant who became a Catholic in 1906 during
his student days at the Sorbonne. From 1945 to 1948, he was the French
Ambassador to the Vatican. His reputation to be a Thomist scholar and
lectures at the Pontifical Institute of Medieval Studies enhanced his
prestige and enabled him access to Pope Pius XII and his pro-Secretary
of State, Msgr. Montini, with whom he often visited privately. In 1948
he returned to America to take a professorship at Princeton.

In 1936 Maritain expounded his liberal thinking in political philosophy in a book he titled Integral Humanism.
In it he promotes a new Christendom rooted in a theocentric pluralism,
informed by rights of man of the Enlightenment and conjoined to the
philosophy of democracy. Creating this integral humanism would not be a
matter of trying to establish the Kingdom of God on earth, Maritain
tells us, but rather of making the world a “place of a truly and fully
human earthly life.” (1)

In it he proposes that people of different religions and philosophies
cooperate to achieve common good. Society would be governed by a
pragmatic consensus, forged by members of a community, who supposedly
transcend their religious or philosophical differences to live
harmoniously together. (2)

He further developed this progressivist thinking in a second work Man and the State in 1951. In its final pages, he speculates on the possibility of a world government.

Maritain’s theories called for a basic shift in the way the Church looks
at herself, i.e. her function and identity. Integral humanism, like the
theories of the pantheist-evolutionist Fr. Teilhard de Chardin, sees
every religion converging toward a single human ideal in a world
civilization where all will be reconciled in peace, love and justice,
which supposedly will lead all to a mysterious fulfillment of the
Gospel.

In the integral humanism of Jacques Maritain, man enters a universal
fraternity where the Catholic Church does not demand or even suggest
that she is the one true Church. Maritains’ theory is a call for
Catholics to set aside dogmatic differences with her enemies and
achieve the desired unity throughout practical arrangements.

Maritain & Alinsky

From Pius XII onward, Maritain was praised and promoted by the Vatican.
Paul VI’s enthusiasm for his theories was life-long. Maritain’s thinking
on integral humanism and the rights of man spoke to the central
concerns of Montini’s life and ministry.

Paul VI welcoming Maritain on the closing day of the Council

Pope Paul VI readily admitted the profound influence of the French theologian’s thinking, and he even cited Maritain’s Integral Humanism in his Encyclical Populorum progressio.
At the close of the Vatican Council II, the Pope's "Address to Men of
Thought and Science" was dedicated to his dear friend and mentor.

Maritain’s thinking influenced many of the documents of Vatican II that
dealt with human dignity, ecumenism and the relations between Church and
State. Maritain's presentation on rights is the language of rights that
Dignitatis humanae employs.

Many Catholics are unaware of the strong 30-year friendship between the
progressivist philosopher Jacques Maritain and the Marxist agitator Saul
Alinsky. They were “devoted friends” from their first meeting in 1940,
visiting often and discussing issues of social justice. When Maritain
was in Rome as ambassador, he sent Alinsky copies of all his articles
and talks, and in return he reviewed Alinsky’s manuscript of Rules for Radicals.

In Alinsky’s organizations, Maritain found a near-perfect embodiment of the mediating structures he had called for in Integral Humanism. He also approved of Alinsky’s subversive methods as outlined in Rules for Radicals. (3)

Paul VI , a longtime admirer of Maritain

A short biography of Paul VI follows before we reach the intriguing
scenario that involves the three men – Montini, Maritain and Alinsky.
Giovanni Battista Martini was born in 1897 and died in 1978. He was
pro-Secretary of State from 1922 to 1954 and was protected and promoted
by Pius XI and Pius XII. In 1954 Pius XII named him Archbishop of Milan.
In 1958, John XXIII made him a Cardinal, a perfect timing for Montini
to be elected Pope in 1963, after the short reign of John XXIII.

Already in Milan, Archbishop Montini was hosting ecumenical activities,
principally by receiving successive delegations of non-Catholic
theologians, mostly Anglicans. Another visitor was Jacques Maritain,
whose integral humanism Montini and Pacelli had been promoting for the
last 20 years.

Intriguing scenario

In summer of 1958, Maritain brought to Montini’s residence a man he
considered to be “one of only three revolutionaries worthy of the name,
indeed one of the few really great men of this century.” (4) That man
was the young Saul David Alinsky.

In the Archbishop's palace of Milan, Montini was counseled by Maritain, middle, and Alinsky, bottom

It was Maritain who advised Card. Montini to consult Saul Alinsky on how
to organize communities and how to train leaders for work on social
justice. The communist Alinsky, the progressivist Maritain and the
Cardinal of Milan spent an entire week discussing the Church’s relations
with the powerful local communist trade union. Alinsky’s meeting with
Maritain convinced Card. Montini that his brand of revolution could
become part of the Catholic Church.

Alinsky called this “the Church of today and tomorrow,” which should be a
Church free of dogma. He stated, “I detest and fear dogma. Nobody owns
the truth, and dogma, whatever form it takes, is the ultimate enemy of
known freedom.” (5)

And so we find Alinsky, Maritain and Montini together in the Cardinal’s
palace exploring the common interests bridging Communism and Catholic
Church, a truly intriguing scenario.

We find an Alinsky-like call for an “evangelization of love” at the 1974
Synod where Card. Karol Wojtyla (the future John Paul II) acted as
official theologian. His introductory intervention, “Bishops as Servants
of the Faith” breathed Maritain’s Integral Humanism. (6) This
new evangelization should set aside the dogma that supposedly alienates,
and instead seek to find a set of fundamental moral criteria around
which all could agree on to achieve goals for the common good. The
Church Militant becomes the Church Loving.

A side note of surprising importance is that Barach Hussein Obama was a
dedicated student of the then-dead Saul Alinsky and of his live mentor
Bill Ayers, who had been an actual student of Saul Alinsky. The
destructive effects of the Alinsky doctrine in the politics of Obama is
apparent. Today we are seeing the establishing of a socialist-autocratic
State, the redistribution of wealth, a persecution against the wealthy,
the near financial bankruptcy of the country, moral decadence, military
weakness and many other evils.

Thus we see the long arms of the teaching of Alisnsky, which continues to influence both the State and the Catholic Church.

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Archbishop Lefebvre

“This Second Vatican Council Reform, since it has issued from Liberalism and from Modernism, is entirely corrupt; it comes from heresy and results in heresy, even if all its acts are not formally heretical. It is thus impossible for any faithful Catholic who is aware of these things to adopt this Reform, or to submit to it in any way at all. To ensure our salvation, the only attitude of fidelity to the Church and to Catholic doctrine, is a categorical refusal to accept the Reform.”

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“Well, we are not of this religion. We do not accept this new religion. We are of the religion of all time; we are of the Catholic religion. We are not of this 'universal religion' as they call it today-this is not the Catholic religion any more. We are not of this Liberal, Modernist religion which has its own worship, its own priests, its own faith, its own catechisms, its own Bible, the 'ecumenical Bible'-these things we do not accept."

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"I am worried by the Blessed Virgin's messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul. … I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaits them. Like Mary Magdalene, weeping before the empty tomb, they will ask, 'Where have they taken Him?'"

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."